Twenty Sermons, Sermon 15
AD AULAM. Sermon XV.
Luk. 16.8.
—For the children of this world are in their generation wiser then the children of Light.
1. THe fore-going verses contain a Parable: this, the Application of it. The Parable that of the unjust Steward: a faithless, and a thriftless man.Vers. 1. He had wronged his master, without any benefit to himself: as prodigals are wont, to do other men harme, and themselves no good. The master, coming (at length, and a—Dedecus ille domus sciet ultimus. Juven. Satyr. 10. Vers. 2.with the last) to have some knowledge of his false-dealing; dischargeth him his office, and calleth on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never thought of to purpose, what should become of him and his for the future: he knew not which way in the world to turne himself to get a living, Vers. 3.when he should be turned out of service. He had not been so provident a husband, as to have any thing before hand, to live upon: He could not frame to handle a spade, he had not been brought up with pains-taking: And for him that had so long born sway in such a house, (and like enough with insolence enough,) now to run craving a small piece of money of every traveller by the high-way, or stand at another mans door begging a morsel of bread; shame, and a stout heart would not suffer him to think of that. Well, something he must do, and that speedily too, or starve. He therefore casteth about this way, and that way, and every way: and at last bethinketh himself of a course, and resolveth upon it; to shew his Master a trick at the loose,Vers. 4. that should make amends for all, and do his whole business. He therefore sendeth for his Masters debtors forthwith;Vers. 5—7▪ abateth them of their several sums, and makes the books a …ree▪ in hope, that having gratified so many persons by such large …batements; some of them would remember it sure, (though others should prove ungrateful,) and make him some part of requital for the same. The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the debtors, then was upon the foot of their Bills:) could not yet but commend the mans wit howsoever. And the Lord commended the unjust steward, because he had done wisely, in the former part of this verse.
2. Having thus framed the body of the parable; our Saviour now giveth it a soul, in this latter part of the verse: breatheth into it the breath of life, by applying it. Application is the life of a Parable. The commending of the stewards wisdom, was with the purpose to recommend the example to us: that we might from it learn, to provide against the time to come, as he did; and that also by such like means, as he did. So that the Application hath two parts. The one more general, respecting the End: that as he was careful to provide maintenance, for the preservation of his natural life; so we should be careful to make provision for our souls, that we may attain to everlasting life. The other, more special, respecting the Means: that as he provided for himself out of his Masters goods, by disposing the same into other hands, and upon several persons: so we should lay up for our selves a good foundation towards the attainment of everlasting life,1 Tim. 6.18, 19 out of the unrighteous Mammon wherewith God hath intrusted us; by being rich in good works, communicating and distributing some of that in our hands towards the necessities of others. Of the temporals we here enjoy, we are not to account our selves proprietaries, but stewards, and such as must be accountable. It should be our wisdom therefore, (as it will be our happinesse,) to dispose them into other hands by almes-deeds and other charitable works, and so to improve these temporals, (which we cannot properly call our own) to our own spiritual and eternal advantage. That later and more special application is in the next verse, [Make you friends of the unrighteous Mammon, &c.] The words proposed contain the more general application, (our business at this time,) delivered here by way of comparison; a way more effectual (ordinarily) to provoke endeavour, then bare exhortations are. For the children of this world are in their generation wiser, then the children of light.
3. In which comparison, there are observable; first and secondly, as the terms of the comparison, two sorts of persons distinguished either from other by their several appellations, and compared the one with the other in the point of wisdom: The children of this world, on the one part; and the children of light, on the other: between these the question is, whether sort is wiser. Thirdly, the sentence or judgement given upon the question; clearly on behalf of the former sort: they are pronounced the wiser (—The children of this world wiser then the children of light.) Lastly, the limitation of the sentence, how far forth it is to be understood. They wiser; true: but then you must take it right▪ wiser in their generation, not simply and absolutely wiser. Of which in order.
4. The persons are, children of this world, and children of light: foreign both, sons or children. That is terminus convenientiae: as opposites have alwaies something wherein they agree. Men of some special countrey, profession, quality, or condition, are by an usual Hebraism in the Scriptures expressed by this word children with some addition thereunto: as children of Edom, children of the Prophets, children of death. From the Hebrews, other languages have by derivation entertained the same Pleonasm: as foreign so frequent in Homer, filii medicorum, and the like. In the Scriptures it is very usual, both in the good part, and in the bad.John 8.39. Mat. 11.19. Rom. 9.26. 1 Sam. 10.27. Ephes. 5.6. Matth. 23.15. In the good part, you have children of Abraham, children of wisdom, children of God: in the evil part children of Belial, children of disobedience, children of hell. Here are both: Children of the World, and Children of Light.
5. For the World first; the Greeks have two words for it, foreign and foreign: the one, importing more properly the frame of the creatures; the other, some space or duration of time rather. That propriety is not alwayes observed by writers; yet here it is: for the word is foreign, and hath respect unto Time. Next whereas it is said [this World,] that implyeth there is another; set oppositely against this: distinguished Luke 20. by foreign and foreign,Luke 10.34, 35. Ephes. 1.20. Matth. 12.32. this world, and that world: otherwhere by foreign, and foreign, or by foreign and foreign, the world that now is, and the world to come. Again, this world so taken, (to wit, as it standeth distinguished from that world, or the world to come,) is yet capable to be understood in a double notion. For it may be taken either in a more general sence, with respect to the common affairs of this life, without difference of good or bad: as it is taken in that place of Luke now mentioned (The children of this world marry, and are given in marriage: but they that shall be counted worthy of that world &c.) The children of this world, that is, men that live here on earth, whilest here they live: and the children of that world, they that hereafter shall live for ever in heaven. Or it may be taken in a narrower and more restrained sense, as the world is opposed and contra-distinguished to the Church. And the opposition of the children of this world, to the children of light sheweth it must be so taken here: in effect as if he said,1 Thess. 5.5. the children of darkness. Those then are the children of this world here meant, who as subjects serve under the Prince of darkness, 2 Cor. 4.4. Rom. 13.12.the God of this world; live in the works of darkness, the employment of this world; and when they dye, (unless God in special mercy deal otherwise with them, and that will not be done but upon the condition supposed, that of their repentance, Matth. 25.30.) shall be cast into outer darknesse at the end of the world.
6. And this title we may conceive to belong unto them in a threefold respect: in as much as 1. their affections are bent upon this world; 2. their conversations are conformed to this world; and 3. their portion is allotted them in this world. First, children of this world, for that their affections are wholly set upon the world. The godly are in this world tanquam in alieno, as strangers and pilgrims in a forraign,1 Pet. 2.11. (yea in the enemies) countrey: and they look upon the world, and are looked upon by it, as strangers; and are used by it accordingly.Joh. 15.19. If they were of the world, the world would own them, and love them, as her own party: and they would also love the world again, as their own home. But because they are not of the world, (though they be in it;) but are denizons of heaven, (foreign Phil. 3.) therefore the world hateth them: Phil. 3.20.and they on the other side are weary of the world, and long after heaven, (their own countrey) where their treasure is laid up, and where their hearts and affections also are.Mat. 6.20, 21. Like an English factor in Turky, that hath some dealings there; if not rather like an English captive, that is held prisoner there: but still professeth himself a subject of England, and his heart and desires are there. But the Children spoken of here in the Text are in the world tanquam in proprio, as in their own country, at their own homes, where (if they might) they would willingly set up their rest for ever. As Socrates being asked what Country-man he was, answered that he was foreign, that is, a Citizen of the world: so (but in another, and a worse sence) are they. No marvel then if they doate so much upon the world, as bad as it is, and settle their hearts and affections so intirely thereupon: saying as S. Peter did, when he said he knew not what,Mark 9.6. bonum est esse hic, It is good being here. Their soules cleave to the world: and it is death to them to part from it.
7. And as for their Affections: so secondly children of this world in respect of their Conversation. foreign, saith the Apostle: fashion not your self, after this present world.Rom. 12.2. The godly being changed in the renewing of their minds, do not fashion themselves according to this present evil world: But as at their baptism they renounced the world, with all the pomps, lusts and vanities of it: so they take themselves bound in the whole course of their lives to be as unlike the evil world as they can, by walking in all holiness and purity of conversation. So long as they continue in this vale of misery, and live here in the world, they must have to doe in the world, (and the world will have to doe with them;) and daily occasions they shall have for the necessities of this life, to use the things of this world. But then they are careful so to use them, as neither to abuse themselves, nor them.Psal. 84.6. Going through the vale of misery, they use it for a well; drawing out thence a little water (as occasions require) for their needful refreshing: but they will take care withall, to drain it well from the mud; to keep themselves (so far as is possible) unspotted with the world, and to escape the manifold pollutions and defilements that are in the world through lust. But the children here spoken of,Jam. 1.27. immerse and ingulfe themselves in the affairs of this world with all greediness: walking (as the Apostle expresseth it Eph. 2.) after the course of this world, according to the prince of the power of the aire, in the lusts of the flesh, Eph. 2.2, 3.doing the will of the flesh and of the minde. There is a combination (you see) of our three great Spiritual Enemies, The Devil, the Flesh, and the World, against us; and these three agree in one; to undoe us, and to destroy us. Now he that yieldeth to the temptations of the Devil, or maketh provision for the Flesh to fulfil it in the lusts thereof, Rom. 13.14.or suffereth himself to be carried with the sway of the world to shape his course thereafter; preferring his own will before the known will of God: is a childe of this world in respect of his conversation.
8. Thirdly, the children of this world are so called in regard their Portion is in this world. The children of light content themselves with any small pittance which it pleaseth their heavenly father to allow them here: being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kinde of subsistence. But the main of their portion, their full childs-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them (foreign, there is laid up for me the crown of righteousness: 1 Tim. 4.8. 1 Pet. 1.4, 5.) and that in a safe place (reserved in the heavens) and that in safe hands (kept by the power of God,) till they be growen up to it. As Ioseph gave his brethren provision for their journey; but the full sacks were tied up, not to be opened till they were gotten home. Gen. 42.25. Psal. 16.5, 119.57.Indeed rather, God himself is their portion: both here in part, and hereafter in full. But the children we now speak of, if there be any natural or moral goodnesse, or usefulnesse in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable:Mat. 6.2, &c. habent mercedem. They have all they are like to have, in hand: there is nothing for them, neither (for the most part) do they expect any thing,Psal. 17.14. in reversion. Which have their portion in this life, saith David, Psalm 17. If they have done him any small piece of service, though unwittingly; they shall have their wages for it paid them to the uttermost: as Nebuchadnezzar had Egypt assigned him, as his wages for the service he did against Tyrus. If they be but bastard-sons, they shall yet have their portions set out for them; far beyond what they can either challenge as of right, or pretend to as by desert. But yet in this world onelyonly: The heavenly inheritance in the world to come, Ezek. 29.18, 1….which is to descend unto the right heir when he cometh to age, is preserved for the legitimate children only, such as are become the sons of God by faith in Christ Iesus. Gal. 3.26. Gen. 25.5, 6.As Abraham gave gifts to the sons of his Concubines, and sent them away; and so we hear no more of them, nor of any thing their father did for them afterwards: but Isaac in fine carried the inheritance, though he had not so much, as the other had in present.
9. Those are the children of this world: but the children of light, who are they? I should enter in a very spacious field, if I should undertake to declare the sundry significations of the word Light, as it is metaphorically used in the Scriptures; or pursue the resemblances between the metaphorical and spiritual light, and the natural. To our purpose briefly; Light is either spoken of God, or of the things of God. First, God himself is light: a most pure, clear, and simple light; without the least allay or mixture of darkness. God is light, and in him is no darkness, saith S. Iohn. The Father of lights, 1 John 1.5. James 1.17.without so much as the least shadow of turning, saith S. Iames. And if God be rightly styled foreign, the father of lights: it cannot be unprop…r, that his children be styled foreign, the children of light.
10. Next, the Word of God, that is a light too. Thy word is a light unto my feet,Psal. 119.105. Psal. 119. So called from the effect: because when it goeth forth, it giveth light and understanding to the simple. The Law, —130.which is but a darker part of that word, enlighteneth yet the eyes, —198. Prov. 6.23. 2 Pet. 1.19.Psal. 19. Lex lux. The Prophecies, the darkest part of all, yet are not without some degree of lustre: they shine, saith S. Peter, though but as a candle in a dark place. But then the light of the Gospel, 2 Cor. 4.4.that is a most glorious light, shining forth as the Sun when he is in his greatest strength at noon day in Summer.
11. Hence also ariseth (as one light commonly begetteth another,) a third light: the light of grace and saving knowledge, wrought in the hearts of men by the holy word of God, (set on by his holy Spirit withal, accompanying it.) God, who bringeth light out of darkness, hath shined in your hearts, 2 Cor. 4.6.to give the light of the knowledge of the glory of God in the face of Iesus Christ. 2 Cor. 4.
12. And where the light of grace is, there is another light also fourthly, that alwayes attendeth thereupon, the light of comfort. For Grace and Comfort are Twins: the blessed inseparable effects of one and the same blessed Spirit. Lux orta est justo: there is sprung up, (or as some translate it;Psal. 97.11. there is sowen) a light for the righteous, and joyful gladness for such as be true hearted, Psal. 97. The true heart, that is the light heart indeed. Light in both significations: light, without darkness; and light without sadness or heaviness.
13. There is yet remaining a fifth light; the light of Glory. Darkness is an embleme of horrour. We have not a fitter similitude, whereby to express the miseries of the hell within us, (that of an evil conscience,) or of the hell without us (that of eternal torments) then by inner and outer darkness. But light is a most glorious creature: then which, none fitter to express to our capacities, either the infinite incomprehensible glory and majesty of God, (He clotheth himself with light as with a garment; Psal. 104.2. 1 Tim. 6.16.and dwelleth in the light that no man can approach unto;) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy, in heaven,Col. 1.12. (—Who hath made us meet to be partakers of the inheritance of the Saints in light. Col. 1.
14. In these respects, he that hath the honour to be styled a Christian in any degree, hath also a title so far forth to be styled a childe of light. Whether it be by the outward profession of the Christian faith only: or by the inward sanctification of the Spirit also. Those are nomine tenùs Christiani, Christians but in name and shew; equivocal Christians: these only are Christians indeed and in truth. Of these is made up the Church of Gods elect, otherwise called the invisible Church of Christ, and not unfitly; because the persons appertaining to that Church as members thereof, are not distinguishable from others by any outward infallible character visible to us, but by such secret & inward impresses as come not within the cognisance of any creature, nor can be known by any creature otherwise then conjecturally only, without special revelation from God. The foundation of God standeth firm, having this seal, (Dominus novit,) The Lord knoweth who are his. Should we take these here meant; the opposition between the children of this world, 2 Tim. 2.19.and the children of light, would be most perfect. Those who remain in the state of depraved nature, and so under the dominion of Sin and Satan, being the children of this world in the strictest notion: and those whom God hath called out of darkness into his marvellous light; that is, brought out of the state of nature into the state of grace, and translated into the kingdom of his Son Iesus Christ, being the children of light in the stricter notion also.
15. But forasmuch as we, who cannot look beyond the outside, are no competent judges of such matters: it will best become us to make use of that judgment, which alone God hath allowed us; I mean, that of Charity. And then it will be no hard business for us to pronounce determinately, (applying the sentence even to particular persons) who are to be esteemed the children of light. Even all those, that by outwardly professing the name and faith of Christ, are within the pale of the visible Church of Christ. The holy Apostle so pronounceth of them all, 1 Thess. 5. Ye are all the children of the light, 1 Thess. 5.5. Eph. 5.8.and of the day, And Eph. 5. Ye were sometimes darkness, but now are light in the Lord. our very baptism entitleth us hereunto, which is the sacrament of our initiation: whereby we put on Christ, Gal. 3.27.and are made members of Christ and children of God. Whence it is, that in the Greek Fathers Baptism is usually called foreign, that is an enlightning; and persons newly baptised foreign; and foreign (an office in the Greek Church) to whom it belonged to hear the confessions of the Catechumeni, and after they were approved to present them to baptism: with many other phrases and expressions borrowed from the same metaphor of light, and applied in like manner to Baptism.
16. Now to bring all this long, (and, as I fear, tedious) discourse home to the Text: the question here resolved seemeth, in the right stating thereof, to come to this issue: whether natural and worldly men, in the managery of their worldly affairs to the best temporal advantage; or they that profess themselves Christians, in the business of their souls, and pursuit of everlasting salvation; do proceed the more rationally and prudentially in their several wayes, towards the attainment of their several ends? How the question is resolved, we shall consider by and by. In the mean time, from this very consideration alone, that the children of light, and the children of this world stand in mutual opposition one to the other, we may learn something that may be of use to us. We would all be thought, (what I hope most of us are,) not nomine tenùs only, by outward profession, and at large, but in very deed and truth foreign, good Christians, and children of light in the stricter and nobler notion. Yet were it but the other only; our very baptism and profession of Christianity would oblige us to a holy walking, sutable to our holy calling and profession, and to the solemn vow we took upon us at our baptism. It were a base, yea a very absurd thing for us, to jumble and confound, what we finde here not only distinguished from, but even opposed against the one the other. Children of God and of the Church by profession: and yet children of Satan and of the world in our conversation? Children of light, and yet hold fellowship with,Eph. 5.11. 2 Cor. 6.14. and take delight in, the unfruitful works of darkness? Quae communio? saith S. Paul. It astonisht him, that any man could think to bring things so contrary, as Light and Darkness, to any good accord, or but tolerable compliance. When we were the children of this world (and such we were as soon as we were born into the world:) by taking Christendome upon us at our Baptism, we did ipso facto renounce the world, with all the sinfull pomps and vanities thereof, and profess our selves children of the God of light. If now being made the children of God and of the light, we shall again cast back a longing eye after the world, as Lots wife did after Sodom; or Demas-like embrace this present world,Gen. 9.26. 2 Tim. 4.10. clasping our hearts and affections about it: how do we not ipso facto renounce our very Christendom, with all the blessed comforts and benefits thereof; return with the dog to lick up our old vomit, and reduce our selves to that our former wretched condition of darkness, from which we had so happily escaped.2 Pet.. 2.22. Can any of us be so silly as to think the father of lights will own him for his childe, and reserve for him an inheritance in light; who flyeth out from under his wing, and quite forsaketh him to run after the Prince of darkness? The Apostles motion seemeth very reasonable Eph. 5. that, whereas whilest we were darkness, we walked as children of darkness, now we are become light in the Lord, Eph. 5.8.we should walk as children of the light. The children of the world perfectly hate the light: why should not the children of light as perfectly scorn the world? we have not so much spirit in us, as we should have, if we do not; nor so much wisdom neither, as we should have, if we do not; no, nor so much wisdom, as they have neither, if we do not: and even hereby justifie our Saviours doom in the comparison, and yield, The children of this world wiser in their generations then we are. Which is the next Point.
17. The justice of the sentence cannot be questioned, where the Iudge that giveth it is beyond exception. Here he is so: so wise that he cannot be deceived; so good, that he will not deceive. Mistaken he cannot be, (through ignorance, or misinformation) in whom are hidden all the treasures of wisdome and knowledg. If Solomon were able in a very intricate case to judge between the two mothers: Col. 2.3.shall not a greater then Solomon be able in a case of less difficulty, to give a clear judgment between these two sorts of children? Nor was there any such correspondence between our blessed Saviour (the judge that pronounceth sentence in the Text) and the world; that we should suspect him at all inclinable to favour that side. The world hated him: and a great part of the business he came about, was to condemn the world. If it could have stood with the integrity of so righteous a Iudge, to have favoured either side: he that pronounced of himself Ego sum lux, I am the light; Joh. 8.12.would sure have leaned rather towards his own side, then towards the contrary party, and so have pronounced sentence for the children of light; and not against them. And that he should be awed with fear (as Iudges too often are) to transgress in judgement; there is of all other the least fear of that: since he hath not only vanquished the world in his own person (Ego vici mundum, John 16.33.John 16.) but hath also enabled the meanest person that belongeth to him and believeth in him, to do so too, [This is the victory that overcometh the world, 1 John 5.4.even your faith, 1 John 5.]
18. It was not then either ignorance, or favour, or fear, or any thing else imaginable, other then the truth and evidence of the thing it self, that could induce him to give sentence on that side. Of the truth whereof, every dayes experience ministreth proof enough. For do we not see daily, how worldly men in temporal matters, shew their wisdom, infinitely beyond what Christians usually do in spiritual things, very many wayes: handling their affairs, such as they are, for the compassing of their own ends, such as they are, (to omit other particulars) with greater sagacity, greater industry, greater cunning, greater unity (ordinarily) then these do. Which particulars when we shall have a little considered for the foreign, to shew the truth of the observation, and that so it is: we shall for the foreign, enquire into the reasons, thereof, and how it cometh to be so.
19. First, they are very sagacious and provident, to forethink what they have to do, and to forecast how it may be done: very wary and circumspect in their projects and contrivances, to weigh all probable, and (as far as is possible) all possible inconveniencies, or whatsoever might impede or obstruct their designes, and to provide remedies there-against. All Histories afford us strange examples in their several kindes, of voluptuous beasts, who for the satisfying of their raging lusts; of ambitious spirits, who for the grasping of a vast and unjust power; of malicious and cruel men, who to glut themselves with blood and revenge, have adventured upon very desperate and almost impossible attempts: and yet by the strength of their wits have so laid the scene beforehand, and so carried on the designe all along; that they have very many times either wholly accomplished what they intended, or brought their conceptions so near to the birth, that nothing but a visible hand of an over-ruling providence from above, could render them abortive. But omitting these (because I have yet much to go through) I chuse rather to instance in the worldling, of the lowest sphere indeed, but best known by the name of a worldling; I mean the covetous wretch. It were almost a wonder to consider, but that by common experience we finde it so, that a man otherwise of very mean parts and breeding, of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that favoureth of religion, reason, or ingenuity, should yet be so quick-sented where there is a likelyhood of gain towards, to smell it as speedily, and at as great a distance, as a Vulture doth a piece of carrion. Strange to see, what strange fetches and devices he can have (the eagerness of his desires after the world sharpning his wits, and quickning his invention) to hook in a good bargain: to enveigle and entangle his necessitous neighbour, by some seeming kindness towards him in supplying his present needs, till he have got a hanck over his estate: to watch the opportunities for the taking up and putting off commodities to the most advantage, to trench so neer upon the laws, by engrossings, enhaunsings, extortions, depopulations, and I know not how many other frauds and oppressions, and yet to keep himself so out of reach, that the law cannot take hold of him.
20. Secondly, the children of this world, as they are very provident and subtile in forecasting; so are they very industrious and diligent in pursuing what they have designed. Wicked men are therefore in the Scriptures usually called Operarii iniquitatis, Workers of iniquity: because they do hoc agere, make it their work, and their business, and follow it as their trade, aHorat. 1. Epist. 2.Vt jugulent homines, surgunt de nocte— Whilest honest men lay them down in peace, and take their rest, suspecting no harm because they mean none: theeves and robbers are up and abroad, spreading their nets for the prey, and watching to do mischievously.John 18.3. Matth. 26.47. —38, &c. They that were against Christ were stirring in the dead time of the night, and marched with swords and staves to apprehend him: when they that were about him, though bidden and chidden too, could not hold from sleeping two or three hours before. bAlaerius curru…t ad mortem, quàm nos ad vitam Bernard. Matth. 7.13.Martyres Diaboli: How slack we are to do God any service, how backward to suffer any thing for him! and how they on the other side can bestir them to serve the Devil, and be content to suffer a kinde of martyrdom in his service. The way sure is broad enough, and easie enough that leadeth to destruction: yet so much pains is there taken to finde it, that I verily believe half the pains many a man taketh to go to Hell, if it had been well bestowed, would have brought him to Heaven.
21. Thirdly, the children of this world are marvellous cunning and close, to carry things fair in outward shew, so far as to hold up their credit with the abused multitude, and to give a colour to the cause they manage, be it never so bad. Partly, by aspersing those that are otherwise minded then themselves are, and dare not partake with them in their sins, in what reproachful manner they please: wresting their most innocent speeches and actions to an evil construction; and taking up any slanders or accusations against them, whether true or false they matter not, so they can but thereby render them odious to the world. Partly by their hypocrisie, stealing away the hearts of well-meaning people from those to whom they owe honour or subjection, and gaining reputation to themselves and their own party foreign and foreign (as it is Rom. 16.) with faire speeches and specious pretences;Rom. 16.18. the glory of God, the asserting of liberty, the propagation of the Gospel, the reformation of abuses, Mark 12.40.and the like. Right Pharisees: by their long-winded prayers, winding themselves into the opinions of some, and estates of others. The main of their care is foreign,Gal. 6.12. to set the fairest side forward; to enoile a rotten post with a glistering varnish; and to make bright the outside of the vessell,Matth. 23.25. whatsoever nastiness there remaineth within. Thus the grand rebel Absolon, by discrediting his fathers government, 2 Sam. 15.3. —….pretending to a great zeal of justice, and making shews and promises of great matters to be done by way of reformation therein, if the supreme power were setled upon him: did by little and little ingratiate himself with the people (ever easily cheated into rebellion by such smooth pretences;) insensibly loosen them from the conscience of their bounden allegiance, and having gotten together a strong party engaged them in a most unjust and unnatural war, against his own father, and their undoubted Soveraign.
22. Lastly, the children of this world, the better to effectuate what they have resolved upon, are at a marvelous great unity among themselves. They hold all together, and keep themselves close. Psal. 56.Psal. 56.6. Job. 41.15. —17. They stick together like burs: close as the scales of Leviathan. And although they be not alwayes all of one piece, but have their several aims, and act upon different particular principles: yet Satan well knowing that if his kingdom should be too much divided it could not stand, Luk. 11.18.maketh a shift to patch them up so, as to make them aConciliant inter se inimicissimas amicitias. Bern. serm. 24. Luk. 23.12. Mat. 16.1. Act. 17.18.hang together to serve his turn, and to do mischief. Herod and Pilate, at some odds before, must now be made friends: Pharisees and Sadduces, sectaries of contrary opinions, and notoriously factious either against other, will yet conspire to tempt Christ. The Epicurians and the Stoicks, two sects of Philosophers of all other the most extremely distant and opposite in their Tenents and Doctrines; came with their joynt forces at Athens to encounter Paul, and discountenance Christianity. And to molest and make havock of the people of God; the tabernacles of the Edomites and Ismaelites, the Moabites and the Agarenes, Gebal, and Ammon and Amalek; Psal. 83.5—8.with the rest of them (a Cento, & a rhapsody, of uncircumcised nations) could lay their heads together with one consent, and combine themselves in confederacies and associations Psal. 83. Faciunt unitatem contra unitatem, To destroy the happy unity that should be among brethren, they that were strangers and enemies to one another before, grow to an unhappy cursed unity among themselves.
23. Thus, whilest Christian men, who profess themselves children of light, by their improvidence, sloth, simplicity, and dis-union, too often suffer themselves to be surprised by every weak assault, and so to become a prey both to their spiritual and temporal enemies: the children of this world the while, by their subtilty, industry, hypocrisie, and unity, do shew themselves so much beyond the other in all points of wisdom and prudence in their way: that we cannot but subscribe to the foreign, the truth of the sentence here pronounced by our Saviour; that certainly the children of this world are wiser (in their generations) then the children of light.
24. But then for the foreign; if we be not satisfied how it should come to pass, that they are judged the wiser. For that, First, they have a very able Tutour to direct them;Rev. 12.9. the Old Serpent. Wisdom belongeth to the Serpent by kinde;Gen. 3.1. he hath it by nature. (Be ye wise as Serpents.) And that wisdom, Mat 10.16.improved by the experience of some thousands of years, must needs increase, and rise to a great proportion. Now this Old subtil serpent infuseth into the children of this world, (who are in very deed his own children also, semen serpentis, the seed of the serpent) some of his own spirit. Gen. 3.15.(is not that it think you, which in 1 Cor. 2. is called Spiritus mundi, 1 Cor. 2.12.the spirit of the world, and is there opposed to the spirit of God?) I mean, some of his own serpentine wisdom. Not that wisdom which is from above; (that is from another alloy, and is the only true wisdom indeed:) but that which is from beneath, which S. Iames affirmeth to be earthly, sensual, divelish. From this infusion it is,Jam. 3.15. that they do patrissare so right: having his example withall to instruct them in all the Premises. Their providence in forecasting to doe mischief, they learn from him: he hath his foreign, and his foreign and his foreign, his devises and his methods, his sundry subtil artifices, 2 Cor. 2.11. Eph. 6.11. 2 Cor. 11.3.in ordering his temptations with the most advantage to ensnare us. Their unwearied diligence from him: who never resteth compassing the earth, and going to and fro in it, as a hungry lyon hunting after prey. Their double cunning, Job 1.7. 1 Pet. 5.8.both in slaundering others, and disguising themselves; from him: who is such a malicious accuser of others, to make them seem worse then they are, that he hath his very name from it,Rev. 12.10. foreign (which in the primary signification of the word is no more then an accuser;) and withall such a perfect dissembler, that to make himself seem better then he is,2 Cor. 11.14. he can (if need be) transforme himself into an Angel of light. Their unanimous accord, from him: who though he have so many legions of cursed Angels under him, yet keepeth them together all at such unity among themselves, that they never divide into factions and parties. By this infusion (to give you one instance) he taught Iudas to be so much wiser (as the world accounteth wisdom, and according to the notion wherein we now speak of it,) then his fellow-Apostles: that whereas they rather lost by their master then gained, having left all to follow him, Mark 10.28.who had not so much as a house of his own wherein to harbour them; he plaied his game so well, that he made benefit of him. He first got the keeping of the bag, and out of that he got what he could by pilfering and playing the thief: John 12.6.but because his gettings there could not amount to much, his Masters store being not great, he thought he were as good make a handsom bargain once for all, to bring him in a pretty lump together, and so sold his Master outright for present money. Silly fellows, the eleven: this Puny, you see, out-witted them all. But let him not impute it wholly to himself, or his own Mother-wit: that it may appear to whom he was beholding for it, the story saith, the Devil put it into the heart of Iudas to betray his Master.John 13.2. And the infusion of that spirit of Satan was so strong in him, that it did after a sort transform him into the same image: in so much as he called by his name, (Have not I chosen you twelve, and one of you is a Devil?) Let all Iudas-like traytors know (lest they be too proud,John 6.70. and sacrifice to their own-wits) to whom they owe their wisdom.
25. But perhaps you will say, this consideration can weigh but little. For as Satan by his spirit infuseth wisdom into the children of this world; so God by his spirit infuseth wisdom into the children of light: and then, since the spirit of God is stronger then the spirit of Satan, it should rather follow on the contrary, that the wisdom of the children of light should exceed the wisdom of the children of this world. The fullest answer hereunto would depend upon the prosecution of the next point, (the limitation) which I shall have occasion to speak something unto anon: to wit, that the wisdom of the children of this world, being but of a very base metal in comparison, though it be more in bulk, is yet far lesse in value; as a little Diamond may be more worth then a whole quarry of ragge.
26. But I answer rather, which is sufficient for the present, because it leadeth us also to a second reason of the difference: That the spirit of God in the children of light doth not act ad ultimum sui posse, according to the utmost of his Almighty power; but according to the condition of the subject in whom he worketh (leaving him, as a rational creature, to the freedom of his will; and as a childe of Adam, obnoxious to the carnal motions of original concupiscence) and after the good pleasure of his own will withall. When Satan therefore infuseth of his spirit into a man, he hath this advantage, that he hath all the wisdom of the flesh to joyn with him readily, and to assist him, without any thing within to make opposition there-against, and to counter-work the working of that spirit, that it should not take effect: and so the work, meeting with some help and no resistance, is soon done. Facilis descensus: as a ston…, when it is set a going, tumbleth down the hill apace; or as a Boat that (having winde and tide with it) runneth glib and merrily down the stream. But when God infuseth his spirit into a man, though that spirit (once entred) maketh him partly willing: yet is there in every childe of Adam, so long as he liveth here, another inward principle still, which the Scriptures use to call by the name of flesh, which lusteth against the good spirit of God, and opposeth it,Gal 5.17. and much weakneth the working of it. From whence it cometh to pass that the spirit of God worketh so slowly, and so imperfectly in us: like a ship adverso flumine; much ado to tug it along against the current; or the stone which made Sisyphus aSaxum sudat ve… sando, nec proficit hilum.sweat to roll up the hill, although it tumbled down again alwayes of it self.
27. Thirdly, since it is natural to most men (out of self-love) to make their bforeign. Nazianz. Orat. 3.own dispositions and thoughts, the measure whereby to judge of other mens: hence it cometh to passe, that honest plain-dealing men, are not very apt, unless they see apparant reason for it, to cforeign. Id. Orat. 21.suspect ill of others. Because they mean well themselves, they are inclinable to believe that all other men do so too. But men that have little truth or honesty themselves, think all men to have as little: and so are full of fears and jealousies, and suspicious of every body. dTerent. Andr.(Mala mens, malus animus.) Now this maketh them stir up their own wits the more, and bestir themselves with the greater endeavours; because they dare trust no body else: and so they become the more cautelous and circumspect, the more vigilant, industrious and active, in all their interprises, and worldly concernments: and consequently do the seldomer miscarry. Whereas on the contrary, those that e—foreign Nazianz. Orat. 3. foreign. Id. Orat. 19.out of the simplicity of their own hearts suspect no double-dealing by others, are the more secure and credulous; by so much less solicitous to prevent dangers and injuries, by how much less they fear them: and consequently are often deceived by those they did not mistrust. Which very thing (the world being apt withal to judge well or ill of mens counsels by their events) hath brought simplicity it self, though a most commendable vertue, under the reproach of folly, (we call those simple fellows whom we count fools:) and hath won to craft and dissimulation the reputation of wisdom.
28. Lastly, the consciousness of an ill cause, unable to support it self by the strength of its own goodness, driveth the worldling to seek to hold it up by his wit, industry, and such like other assistances: like a ruinous house, ready to drop down, if it be not shored up with props, or stayed with buttresses. You may observe it in Law-suits: the worser cause ever the better solicited. An honest man, that desireth but to keep his own, trusteth to the equity of his cause, hopeth that will carry when it cometh to hearing: and so he retaineth counsel, giveth them information and instructions in the case, getteth his witnesses ready, and then thinketh he needeth trouble himself no farther. But a crafty companion, that thinketh to put another beside his right, will not rest so content: but he will be dealing with the Iury, (perhaps get one packt for his turne) tampering with the witnesses, tempting the Iudge himself, (it may be) with a Letter, or a Bribe; he will leave no stone unmoved, no likely means (how indirect soever) unattempted, to get the better of the day, and to cast his adversary. You may observe it likewise in Church-affairs. A regular Minister sitteth quietly at home, followeth his study, doth his duty in his own Cure, and teacheth his people truly and faithfully to do theirs; keepeth himself within his own station, and medleth no further: But schismaticall spirits are more pragmaticall: they will not be contained within their own circle, but must be flying out; foreign, they must have an Oar in every Boat; offering (yea thrusting) themselves into every Pulpit, 1 Pet. 4 15.before they be sent for; running from town to town, from house to house, that they may scatter the seeds of sedition, and superstition, at every table, and in every corner. And all this (so wise are they in their generation) to serve their own belly, Rom. 16.18.and to make a prey of their poor seduced proselytes: for by this means the people fall unto them, and thereout suck they no small advantage. You may observe it also in most other things: but these instances may suffice.
29. The point thus proved and cleared, that the children of this world are wiser then the children of light: that we may make some use of it briefly, First, let me say with St Peter, foreign.1 Pet. 4.12. Marvel not my brethren, when you see an evil cause prosper (it may be for a long time together,) and the better side go down, as if some strange thing had happened unto you, and such as never had been heard in the word before: neither be troubled or scandalized at it. Fret not thy self (saith David) at him whose way doth prosper, Psal. 37.7.against the man, that doth after evil counsels. If you would but well consider how solicitous, how industrious, how smooth and cunning, how unanimous they are on the one side; how far short they on the other side are in all these and all other like advantagious respects: you would soon finde, that in the saddest events that ever your eyes beheld, there is no matter of wonderment at all. Yea, did not the powerful hand of Gods over-ruling providence sometimes interpose, giving the enemy now and then a sudden stop, when they are in their full cariere, in the height of their pride and jollity; and making good his promises to his poor distressed Church, by sending unexpected help and deliverance, when they are brought very low both in their estates and hopes: we might rather wonder, that it is not even much worse with the people of God then it is; and how they should be able at all to subsist, their enemies having all the advantages in the world against them.
30. Let not their successes therefore trouble us. Rather (in the second place) let their wisdome quicken us to a holy emulation. Not to imitate their wayes, nor to joyne with them in their wicked enterprises: God forbid! no nor so much as to encourage them therein by any unworthy compliances. It was not the stewards injustice, but his wisdom, that his master commended him for, in the parable: and that our master in the application of the parable intended to commend to us for our imitation. His example should kindle a holy zeal in us, and an endeavour, to be as wise for spir…uals, and in the business of our souls; as he was, and as the children of this world usually are, for temporals, and in the affairs of the world. It is no shame at all for us, to learn wisdom of any whomsoever. 1. Of a poor irrational contemptible Creature. [Vade ad formicam. Prov. 6.6.Goe to the pismire, O sluggard, and learn her wayes; learn wisdom of her. 2. Of an Enemy: Books have been written by Moralists, aPlutarch. Ipsa nos excitet hostium malicia pervigil. Bernard. serm. 108.de utilitate ab inimicis capienda. We curse our Enemies many times unchristianly: whereas did we seriously consider, how much we are beholding to them, for the greatest part of that wisdom and circumspection we shew in the managery of our affairs; we would not only bless them (as we are in Christian charity bound) but heartily bless God for them also by way of gratitude for the great benefit we reap by them. 3. Yea, of the Devil himself. Watch, saith St Peter;1 Pet. 5.8. for your adversary the Devil goeth about &c. as if he should say, He watcheth for your destruction; watch you therefore, for your own security and preservation. Thus may we from the worldlings wisdom learn something that may be of use to us; and that in each of the fore-mentioned particulars.
31. From their Sagacity; learn, to forecast how to please God; to fore-arme our selves against all assaults and wiles of Satan; to fore-think, and to be in some measure provided before hand of needful and proper expedients, for any exigent or cross accident, that may probably befall us. 2. From their Industry; learn, not to be slothful in doing service, nor to slack the time of our repentance and turning to God;Rom. 12.11. to run with constancy and courage to the race that is set before us; to think no pains,Heb. 12.1. Phil. 2.12. no travail too much, that may bring us to heaven; to work out our salvation to the uttermost with fear and trembling. 3. From their Hypocrisie and outward seeming Holiness: learn,1 Pet. 2.12. to have our conversations honest towards them that are without, not giving the least scandal in any thing that may bring reproach upon the Gospel; to shun the very appearances of evil; and having first cleansed the inside well,1 Thess. 5.22. to keep the outside handsome too: that by our piety, devotion, meekness, patience, obedience, justice, charity, humility, and all holy graces, we may not only stop up the mouth of the adversary from speaking evil of us, but may also win glory to God, and honour and reputation to our Christian profession thereby. 4. From their Unity; learn, to follow the truth in love: to lay aside vain janglings, and opposition of science falsely so called; Eph. 4.15. 1 Tim. 6.20.to make up the breaches that are in the Church of Christ, by moderating and reconciling differences, rather then to widen them by multiplying controversies, and maintaining hot disputes; Rom. 14.19.to follow the things that make for peace, and whereby we may edify one another. Thus doing, we may gather grapes of thorns; make oyl of Scorpions; extract all the medicinal vertue out of the Serpent, and yet leave all the poisonous and malignant quality behinde.
32. Emulate them then we may: may we ought. It is the very main scope of the parable, to provoke us to that. But sure envie them we must not; indeed we need not: if we will but take the Limitation along with us, which now only remaineth to be considered: and that (the time so requiring) very briefly. How much wiser so ever these worldly-wise men seem to be, or indeed are (as we have now heard) it is but quadantenus, and in some few respects: Take them super totam materiam, and they are aforeign. Arist. 6. Ethic. 13. Neminem malum esse, nisi stultum eundem, non modò à sapientibus dicitur, sed vulgo quoque semper est creditum. Quint. 121.starke fools for all that. Very Naturals, if they have no Grace. The Limitation here in the Text, foreign terminus diminuens: and must be understood accordingly. The Children of this world are said to be wiser then the Children of light. But how wiser? Not in genere; simply, and absolutely, and in every respect wiser: but bforeign put for foreign.in genere suo: wiser in some respect, wiser in their kinde of wisdome, such as it is, (in worldly things, and for cforeign taken properly.worldly ends;) a very mean kinde of wisdom in comparison. For such kinde of limiting and diminuent terms, are for the most part destructive of that whereunto they are annexed; and contain in them (as we use to say) oppositum in apposito. He that saith, a dead man, or a painted Lion, by saying more, saith less, then if he had said but a man, or a lion only, without those additions: it is all one upon the point, as if he said no man, no lion. For a dead man is not a man, neither is a painted lion a lion. So that our Saviour here pronouncing of the Children of this world that they are wiser, but thus limited, wiser in their generation; implieth that otherwise, and save in that respect only, they are not wiser.
33. The truth is; simply and absolutely considered, the child of light, if he be truly and really such, and not titular and by a naked profession only, whatsoever he is taken for, is clearly the wiser man. And he that is no more then worldly or carnally wise, is in very deed and in Gods estimation no better then a very fool. [Where is the Wise? Where is the Scribe? Where is the disputer of this World? hath not God made foolish the wisdom of the world? 1 Cor. 1.20.saith the Apostle. That interrogative form of speech is more emphatical, then the bare Categoricall had been: it signifieth as if it were so clear a truth, that no man could reasonably deny it. What Solomon saith in one place of the covetous rich man, and in another place of the sluggard, that he is wise in his own conceit; Prov. 28.11. —26.16.is true also of every vitious person in every other kinde. Their wisdom is a wisdom; but in conceit, not in truth: and that but in their own conceit neither, and of some few others perhaps, that have their judgments corrupted with the same lusts, wherewith theirs also are. Chrysippus non dicet idem— Solomon sure had not that conceipt of their wisdom, (and Solomon knew what belonged to wisdom, as well as another man:) who putteth the fool upon the sinner, I need not tell you, (indeed I cannot tell you,) how oft in his writings.
34. His judgment then is clear in the point: though it be a Paradox to the most, and therefore would have a little farther proof: for it is not enough barely to affirm paradoxes, but we must prove them too. First then, true saving wisdom is not to be learned but from the word of God. (A lege tuâ intellexi, By thy commandements have I gotten understanding, Psal. 119.104.Psal. 119.) it is that word, and that alone, that is able to make us wise unto salvation. 2 Tim. 3.15.How then can they be truly wise, who regard not that word, but cast it behinde their backs, and despise it?Jer. 8.9. They have rejected the word of the Lord, and what wisdom is in them? saith Ieremy. Again, The fear of the Lord is the beginning of wisdome; and a good understanding have they that do thereafter, Psal. 111.Psal. 111.10. How then can we allow them to passe for wise men, and good understanding men, that have no fear of God before their eyes, —36.1.that have no minde nor heart to do thereafter, that will not be learned nor understand, —82.5.but are resolvedly bent to walk on still in darkness, and wilfully shut their eyes that they may not see the light?
35. Since every man is desirous to have some reputation of wisdom, and accounteth it the greatest scorn and reproach in the world to be called, or made, a fool: it would be very well worth the labour (but that it would require, as it well deserveth, a great deal more labour and time, then we dare now take) to illustrate and enlarge this point: which, though it seem a very paradoxe (as was now said) to the most, is yet a most certain and demonstrable truth; That godliness is the best wisdom, and that there is no fool to the sinner. I shall but barely give you some of the heads of proof; and referr the enlargement to each mans private meditation. He that first is all for the present; and never considereth what mischiefs or inconveniences will follow thereupon afterwards; that secondly, when both are permitted to his choise, hath not the wit to prefer that which is eminently better, but chuseth that which is extremely worse; that thirdly proposeth to himself base and unworthy ends; that fourthly, for the attaining even of those poor ends, maketh choise of such means, as are neither proper not probable thereunto; that fifthly, goeth on in bold enterprises with great confidence of success, upon very slender grounds of assurance; and that lastly, where his own wit will not serve him, refuseth to be advised by those that are wiser then himself, what he wanteth in wit making it upon in will: no wise man I think can take a person of this character for any other then a fool. And every worldly or ungodly man is all this, and more: and every godly man, the contrary. Let not the worldly-wise man therefore glory in his wisdom: that it turn not to his greater shame, when his folly shall be discovered to all the world. Let no man deceive himself, 1 Cor. 3.18.saith S. Paul: but if any man among you seem to be wise in this world, let him become a fool, that he may be wise. That is; let him lay aside all vain conceit of his own wisdom, and learn to account that seeming wisdom of the world, to be (as indeed it is,) no better then folly: that so he may finde that true wisdom which is of God. The God of light and of wisdom so enlighten our understandings with the saving knowledge of his truth, and so enflame our hearts with a holy love and fear of his Name, that we may be wise unto salvation: and so assist us with the grace of his holy spirit, that the light of our good works and holy conversation may so shine forth both before God and men in the mean time, that in the end by his mercy who is the Father of lights, we may be made partakers of the inheritance of the Saints in the light of everlasting life and glory: and that for the merits sake of Iesus Christ his only Son our Lord. To whom, &c.